YOM KIPPUR MEMORIAL, CLOSING, HAVDALAH 2014 / 5775

Transcription

1 YOM KIPPUR MEMORIAL, CLOSING, HAVDALAH 2014 / 5775 CONGREGATION FOR HUMANISTIC JUDAISM FAIRFIELD COUNTY, CONNECTICUT

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3 CHJ HIGH HOLIDAYS CALENDAR 2014 Celebrating 50 Years of Humanistic Judaism Sept 24 (Wed.) 7:30 PM Rosh Hashanah Service (Oneg to follow) Featuring Jeff Greenberg, flute, Judith Woolf, piano and Anna Slate, cantor Sept 25 (Thurs.) Rosh Hashanah Day Program* 1:00-1:45 PM Young People s Service** 2:00-3:30 PM The Salami King and The Assistant Rabbi: The Development of Humanistic Judaism. Led by Cary Shaw. Jeanne Franklin, cofounder of CHJ, will answer questions about the humanistic movement and the beginnings of our congregation. Steve Ulman, CHJ President, offers further insights into our philosophy. 3:45-4:30 PM Tashlich: Resolving to part with our bad ways at the bank of the stream. Led by Alan Katz. (Gather at the far right corner of the parking lot) Oct. 3 (Fri.) 7:30 PM Yom Kippur Kol Nidre Service Featuring Kenneth Kuo, cello, Judith Woolf, piano and Anna Slate, cantor Speaker: Andree Aelion Brooks Tracing the Seeds of Humanistic Judaism Oct 4 (Sat.) Yom Kippur Day Program* 1:00-1:45 PM Young People s Service** Featuring Marcia Kosstrin, Storyteller Elijah and the Hungry Clothes 2:00-3:00 PM Looking Ahead: Promises to Oneself. Led by Saul Haffner 3:15-4:15 PM Meditation Led by Gail Ostrow. (Bring a pillow or mat if you like) 4:30 PM Memorial, Closing and Havdalah Services 5:30 PM (approx.) Break-Fast * Childcare and supervised activities will be provided during the programs and services on September 25 and October 4. (Casual dress suggested for daytime programs.) ** Each Young People s Service is roughly forty minutes long, and is appropriate for children age 4 to 14 and their families. Location of High Holidays: Unitarian Church in Westport, 10 Lyons Plains Road, Westport, CT. Check the CHJ newsletter and for updates, membership, and upcoming events. Doors open at 7:00 PM.

4 CONGREGATION FOR HUMANISTIC JUDAISM Fairfield County, Connecticut P.O. Box 82, Westport, CT These ceremonies may be reproduced or used with the permission of CHJ and with appropriate acknowledgment

5 CHJ s High Holiday Theme Celebrating 50 Years of Humanistic Judaism As we at CHJ begin the celebration of the High Holidays in this autumn of 2014, excerpts from an essay entitled The Reason for Our Existence, published by Rabbi Sherman T. Wine* on the occasion of the 25 th anniversary of the establishment of the Birmingham, Michigan Temple, provide a good entry into our own reflections. Where Rabbi Wine referred to that temple, we can substitute CHJ. Was it possible to abolish prayer and worship and still create an institution with a clear Jewish identity? Out of the challenge to find an answer to this question came [the Birmingham Temple.] And the answer that emerged still defines the reason for our existence. We succeeded because we said certain things that had never been said clearly in the North American Jewish community. We said that there was no need for Jews to pretend to believe what they did not believe. There was no need to recite prayers that were meaningless simply because they were Jewish. There was no need to subscribe to convictions that were incredible simply because they were traditional. Our Jewish identity was not a function of any belief system. It was independent of any creeds. It arose out of family roots and family connection. We said that there was no need to separate the secular and the religious. Congregations, Shabbat meetings, and holiday celebrations were not the sole possession of theistic people. B nai Mitzvah were not, of necessity, attached to prayers and Torah readings. Religion was more than the worship of a god. It was in the broadest sense, a philosophy of life turned into the morality and celebrations of an organized community. Secular meant nontheistic, not nonreligious.... The warmth of belonging and solidarity is more likely to exist in a community where shared ideas and values bind people together than in a congregation that is a neighborhood convenience or a family inheritance. We said that there was no need to lie to children. There was no need to assume that children required beliefs that we as adults no longer required. There was no need to teach children to believe what we knew they would ultimately reject when they grew up. The hypocrisy of well-intentioned parents was unnecessary. The greatest gift that we can give our children is our honesty and integrity. When mouth and action come together, healthy religion begins. All these things we said we are still saying. They define the reason for our existence. * Rabbi Sherwin T. Wine ( ) was the intellectual framer of Humanistic Judaism, founding rabbi of the Society for Humanistic Judaism, and founder of the International Institute for Secular Humanistic Judaism, as well as a prolific writer, speaker, and public figure. This essay was recently republished in the journal Humanistic Judaism (Volume XXXXII) and is used with the kind permission of its editors and of the Society for Humanistic Judaism. i

6 Congregation for Humanistic Judaism Fairfield County, CT Statement of Purpose We are a welcoming, supportive community, founded in 1967, in which secular Jews and their families can affirm, celebrate and enrich their Jewish identity and values. We subscribe to Humanistic Judaism, one of the five branches of Judaism recognized by the United Jewish Communities of North America. We are affiliated with the Society for Humanistic Judaism and the International Federation of Secular Humanistic Jews. Humanistic Judaism defined: A Jew is a person of Jewish descent or any person who declares himself or herself to be a Jew and who identifies with the history, ethical values, culture, civilization, community and experiences of the Jewish people. (Adopted by the International Federation of Secular Humanistic Jews, October, 1988.) A humanist believes that each person, whether or not he or she believes in God, is responsible for leading a moral, ethical life that will add to the greater good of humanity, without reliance on supernatural forces or theological authority. Belief in God is a matter of personal definition, personal conviction and personal practice. Humanistic Judaism combines the Jewish values of loving-kindness (Gemilut Chassadim), charity (T zedakah) and making the world a better place (Tikkun Olam) with the recognition that the responsibility for putting them in practice lies in one s own hands. Congregation Practices: Our community functions as a cooperative. Through Sunday School programs for our children and diverse adult programs, we: Educate ourselves and our children in Jewish history, culture, tradition and values; Celebrate and observe Jewish holidays and mark important life cycle events in meaningful, non-theistic ways; Engage in social action and community service; Explore philosophic and ethical issues in group discussion; Keep current on issues of concern to Jewish people and support Israel in its quest for peace; Foster an understanding of Humanistic Judaism in the broader community; and Dedicate ourselves to creating a compassionate community whose members treat each other with respect, dignity and caring. (Excerpted from the CHJ Statement of Purpose, revised June 2002) ii

7 Congregation for Humanistic Judaism P.O. Box 82! Westport, CT 06881! (203) High Holidays 2014/5775 Dear Friends: Shalom and welcome to the Congregation for Humanistic Judaism s (CHJ) High Holiday programs. We re happy to welcome back our members after the summer break and delighted to have so many guests celebrating with us. We hope that the humanistic values and practices reflected in our programs resonate with your own contemporary definition of Judaism. An introduction to our philosophy and our community can be found in the booklets containing our High Holiday services. Feel free to pick up literature at our information tables, and please sign our guest book. For more information about CHJ, visit our website and find us on Facebook at the Web pages listed above. While we take pleasure in offering these High Holiday programs to the greater community at no charge, we appreciate contributions to help defray our costs. Envelopes are available at tables just outside the auditorium, or contributions may be sent at any time to the address above. Any contributions will be credited toward future membership dues. We hope you will consider joining CHJ. Inquiries can be directed to the CHJ information line at (203) Better yet, speak with one of our officers or members now. Best wishes for a happy and healthy New Year. Yours Sincerely, Steve Ulman President, Congregation for Humanistic Judaism iii

8 MEMORIAL, CLOSING & HAVDALAH SERVICES YOM KIPPUR 2014/5775 I. MEMORIAL SERVICE [Music] Reader 1: There are strains of music that evoke deep-rooted memories historic memories from our collective past, personal memories of family and friends now gone, memories of a sweet or bittersweet childhood. The mournful melody draws us within ourselves and back in time. How can we draw solace and strength from our treasured memories? How do we find meaning in life in the face of inevitable death? The spark of life burns brightly and then the ineffable silence. No human being, however wise or powerful, can predict the course of his or her life, or the moment of death. All of us are companions in the uncertainty of time and in the grief that overcomes us when a loved one is with us no more. Congregation: No words can fill the void. No pious teachings can compensate for the loss. There is no justice in death. So great is the pain; so unreasonable the emptiness, the dark despair. Reader 1: Since time immemorial, in every culture, all over the world, people have invented myths to dispel the darkness: myths of heaven, immortality, resurrection. But however we seek to explain it or make it palatable, death comes upon us unawares. We are not prepared to lose those whom we love. I am not resigned to the shutting away of loving hearts in the hard ground. So it is, and so it will be, for so it has been, time out of mind; Into the darkness they go, the wise and the lovely. Crowned with lilies and with laurel they go; but I am not resigned. A fragment of what you felt, of what you knew, A formula, a phrase remains, but the best is lost. The answer quick and keen, the honest look, the laughter, the love They are gone. Down, down, down into the darkness of the grave, Gently they go, the beautiful, the tender, the kind; Quietly they go, the intelligent, the witty, the brave. I know. But I do not approve. And I am not resigned. Edna St. Vincent Millay, adapted 1

9 [Music and Silent Reflection] We each live with our memories. We cannot escape them. They grow to be a part of us. Good memories comfort us with pleasant nostalgia. A word, a melody, a flavor or scent can evoke the warmth of family, good times with friends, bright moments of joy. Bad memories assault us, ancient pain and long-ago fears. Times when we were lonely or frightened can rise up to disturb us anew. Congregation: It is human to remember. Because we remember, we have culture. Because we remember, we have tradition. Because we remember, we are able to learn from the past and create a better future. Zachar means remember. The vocabulary of Jewish life is rich with remembrance. Holidays and festivals commemorate ancient events. The past is treasured as a precious legacy, to be studied and understood, revered and celebrated. Yet this same cherished past includes centuries of persecution, tyranny, and destruction. Ha Shoah, the pivotal event of the last century, was so tragic in its dimensions, so enormous in its cruelty, that some would prefer to bury it beyond recollection. Some would even deny its reality. Today, when we would become at one with our past, we remember Ha Shoah, the Holocaust that engulfed six million of our people and millions of others in a conflagration unprecedented in history. Congregation: We shall not forget, because, we, the living, are all survivors of the Holocaust. We are heirs to the ultimate horror of Ha Shoah. Neither shall we forget the unspeakable tragedies that continue to unfold, whether on distant shores or closer to home. We mourn the victims of political genocide, of racial injustice, of cruel ideologies and crazed individuals. In bearing these losses as our own, we affirm our common humanity. In preserving the anguish we feel at such acts, we deepen our resolve to pursue change. [Please stand] Congregation: I've taken this oath: as I breathe and live, To remember every thing, every place Till the tenth generation forget no jot, Till each of my insults be completely assuaged, Till the last of my lashes has chastened their lot. Cry heaven, if in vain was this night outraged. Cry heaven, if by morning I resume my trod And all this life from my mind disengage. [Please be seated] Avraham Shlonsky [Music and Silent Reflection] 2

10 There is no adequate memorial for the dead; indeed, memorials are more often for the living. A chance to remember a loved one with unabashed tears. A time to recall a story, repeat a gesture, reaffirm a love. Parents and peers, family and friends, are forever joined to us by bonds of affection and shared experience. The pain of separation never completely disappears, but neither does the fond memory of their lives. They are constantly with us, even when we do not think of them. Reader 1: They are not dead who live In hearts they leave behind. In those whom they have blessed They live a life again. And shall live through the years Eternal life, and grow Each day more beautiful As time declares their good, Forgets the rest, and proves Their immortality. Hugh Robert Orr, adapted Congregation: The memory of those I loved in life and still love in death blesses my thoughts and actions. The special grace of their years reaches out to touch my heart and give me hope. On this day, when we are flooded with unaccustomed and powerful emotions, let us honor the memory of our loved ones in the way most consistent with our beliefs and our hearts. Let us first stand and together read our Humanistic Remembrance. Then those who wish to recite the traditional Kaddish may do so. [Please stand] Leader and Congregation, responsively: Those who taught us to laugh and to cry We remember them. Those who held us and whom we held We remember them. At the rising of the sun and at its going down We remember them. In the blowing of the wind and in the chill of winter We remember them. At the opening of buds and in the rebirth of spring At the blueness of the sky and in the warmth of summer At the rustling of leaves and in the beauty of autumn We remember them. 3

11 When we are weary and in need of strength When we are lost and sick at heart When we face decisions that are difficult to make We remember them. When we seek advice that does not come When we are alone and afraid When we have joys we yearn to share We remember them. Congregation: So long as we live, they too shall live For they are now a part of us As we remember them. Rabbis Sylvan Kamens and Jack Riemer, adapted The traditional Mourners Kaddish, an ancient verse written in Aramic, extols the greatness of God and the majesty of creation. As a theological prayer, its sentiments are inconsistent with our humanistic liturgy. Nonetheless, for many people the mournful chant evokes thoughts of loved ones who wished to be remembered and honored in this way. Please continue to stand while those who wish to recite the Kaddish do so now. [Please be seated] Traditional Kaddish Yit-ga-dal ve-yit-ka-dash she-may ra-ba. Be-al-ma dee-vrah khee-roo-tay. Veyam-lich mal-khoo-tay. Be-kha-yay-khan oo-ve-yo-may-khon oo-ve-kha-yay dekhol bayt Yis-ra-e-el ba-aga-la oo-viz-man ka-reev. V-im-roo: A-mayn. Y-hay she-may rah-ba me-va-rakh le-olam oo-le-al-may al-ma-ya. Yit-ba-rakh ve-yish-ta-bakh, ve-yit-pa-ar ve-yit-ro-man ve-yit-na-say, Ve-yit-hadar ve-yit-alay ve-yit-ha-la she-may de-koo-de-sha. Be-rikhhoo Le-ay-la meen kol bir-kha-ta ve-shee-ra-ta. Toosh-be-kha-ta ve-ne-khe-ma-ta da-a-mee-ran be-alma Ve-eem-roo: Amayn Ye-hay shla-ma ra-ba meen sha-ma-ya ve-kha-yeem Alehnu ve-al kol Yis-ra-el ve-eem-roo: Amayn O-seh shalom bim-ro-mav, hoo ya-a-aseh shalom a-layn-noo ve-al-kol-yisrael. Ve-eem-roo: A-mayn We invite those who have lost a loved one in the past year to come forward and light a yahrzheit candle in his or her memory. [Music and Silent Reflection while candles are lit] We light this final memorial candle for all who lost their lives so that others might live in freedom and peace. 4

12 All: Zay-kher Tza-dee-keem Zay-kher tza-dee-keem, lee-v'ra-kha. Zay-kher tza-dee-keem, lee-v'ra-kha. Lee-v'ra-kha, lee-v'ra-kha, Zay-kher tza-dee-keem, lee-v'a-kha. (The remembrance of righteous people is a blessing to us.) Cantor: The sound of your voice, the touch of your hand. Memories shared, perhaps in silence. These moments I shall remember. PERSONAL REMEMBRANCES As has often been the practice in our Congregation, we will now pass the microphone around the room. If you wish to honor the memory of someone dear to you, please say his or her name and your relationship. This is an opportunity for you silently to recall this person s lasting gifts, but, so that everyone may be heard, we ask that you limit yourself to just the name and relationship. [Microphone is passed] All: May our grief for our loved ones who are no longer with us lead to an expansion of our compassion for all of life and of our passion for wonder in our relationships. May we pursue peace among the living. May we find inner peace, Shalom, in the acceptance of our loss, cherishing the memories of companionship which shall endure. May this community be a source of sustenance and support to all who mourn. [Music and Silent Readings] Do not stand at my grave and weep I am not there; I do not sleep. I am a thousand winds that blow. I am the diamond glints on snow, I am the sun on ripened grain, I am the gentle autumn rain. When you awake in the morning's hush I am the swift uplifting rush Of quiet birds in circled flight. I am the soft star-shine at night. Do not stand at my grave and cry, I am not there. I did not die. Mary Elizabeth Frye 5

13 In a garden I once heard A song or an ancient blessing And above the dark trees An eternal window is lit To the memory of the face That once looked out of it Which too was in remembrance Of yet another window lit. Yeduha Amichai II. CLOSING SERVICE The day is fading. Soon it will be dark. The silence and peace of night will descend upon the earth. Then the tranquility of night will yield to the vitality of day a new day in a new year. As these hours of reflection and introspection draw to a close, we will return to the tasks and problems, the challenges and the joys, of life. Congregation: None of us can know our destiny. Will the year bring health or illness, peace or war, success or failure? Our future is a secret that only time will disclose. Many of the forces that determine our lives are beyond our control. Yet much of who we are and what we do is ultimately in our hands. We have the freedom and the responsibility to make our own choices in life and to find our own meaning. Philosopher and Holocaust survivor Viktor Frankl tells us, Everything can be taken from a man but one thing, the last of the human freedoms to choose one's attitude in any given set of circumstances, to choose one's own way. Congregation: We can allow ourselves to be buffeted by circumstance and abdicate the responsibility for living. Or we can pursue the adventure of personal fulfillment with all the inner resources at our command. In this New Year we have the opportunity to begin anew. What does it take for us to grasp it? When Rebbe Nachman, the famed 18th century Chasid, was approached by a young man complaining how hard it was to change his ways, the Rebbe asked, But do you really want to want? Congregation: Let us want to want to embrace our truest selves, to embrace community, to embrace life, with all its risks and uncertainties. Reader 2: How often are we given the opportunity for self-renewal and ignore it? Sometimes Out of the corner Of my eye I get a glimpse Of my life. 6

14 In a flash In a moment Over there I see it clearly. Quickly then, I make a shopping list Or rent a video. Quickly, I look away. Merle Feld Yom Kippur is not for looking away. It is for looking inward, for looking at ourselves intensely and acknowledging the most profound truths of our lives. As Humanists, we know that it is up to us to check the recesses of our hearts, to know the true way of moral action by which to judge what we find there, and to act on our own determination without desire for reward or fear of retribution from a supreme being. Congregation: This is what we ask of ourselves: to act justly and compassionately and to walk proudly with one another. Cultivate these qualities in yourself, and they will become real. Congregation: Cultivate these in your family, and they will abound. Cultivate them in your community, and they will grow. Congregation: Cultivate them throughout the world, and we will make strides toward world peace. As the Universalist hymn says, "Let there be peace on earth and let it begin with me. All: Na-a-se Shalom Na-a-se sha-lom ba-o-lam Na-a-se sha-lom a-ley-nu. V al kol ha-o-lam V im-ru, im ru sha-lom. Na-a-se sha-lom Na-a-se sha-lom Sha-lom a-ley-nu, V al kol ha-o-lam. Na-a-se sha-lom Na-a-se sha-lom Sha-lom a-ley-nu, V al kol ha-o-lam. (Let us bring peace upon ourselves and upon all the world.) 7

15 Our tradition encourages us to change. Indeed, it demands that we strive for our truest selves. In Deuteronomy, we are told, "I have put before you life and death, blessings and curses. Choose life." (30:19) Congregation: Take heed. Choose life! Begin anew! It is time to embrace change. Change whether in our families, our workplaces, our communities, our environment, our nation, our world must begin with ourselves. Congregation: We shall not shrink from the task because it seems daunting. It is daunting. We shall not shrink from the task because we fear failure. We may fail. Success is uncertain. But we must begin. In the days and weeks ahead, let us strive to live fully and well. Let us not forsake the insights we have struggled to gain during these days of reflection. Reader 2 and Congregation, responsively: If I could speak the thin clear vein of thought that is all entwined in webbing left from long lack of honesty, I would speak now, before the sun goes down. If I could cry the lakes of tears to feed the thirsty nations warring when the world is ripe for working, I would cry now, before the sun goes down. If I could grow a thousand arms to wind beneath the earth and find a thousand arms to hold dignity, I would grow now, before the sun goes down. If I could climb a cliff and echo love inside the chasm where bullets echo back at me, I would climb now, before the sun goes down. 8

16 If I could know of courage, (the child born from hearing one s own sound and knowing it to be true), I would know courage now, before the sun goes down. Fanchon Shur, adapted III. HAVDALAH SERVICE Soon the Shofar s call will mark the passing of the old year. It will also signal the end of this special Shabbat, this Sabbath of Sabbaths. Let us bid farewell to both with a brief Havdalah service. Congregation: Havdalah means separation. Tonight it represents a separation between these past days of difficult soul searching and our daily routine, as well as a separation between Shabbat and the workaday world. Reader 3: All: This braided Havdalah candle represents the many sources of goodness and knowledge, joy and hope, that blend to nourish and enrich our lives. May our hearts be lifted Our spirits refreshed As we light this Havdalah candle. [The candle is lit] Reader 3: The spices in this box represent the fragrant beauty of all that is good and true in life. Congregation: We inhale their aroma so the sweetness of Shabbat will linger. Reader 3: Wine is our symbol of joy. With it we celebrate the fruit of the vine and the bounty of nature. Congregation: Wine is a symbol of the wholeness of life. It reminds us that life is both joy and sorrow. We accept them both, and so, all that life offers. [Wine is sipped, then poured into a bowl; the candle is doused] Reader 3: In a few moments our service will come to an end, and we will share challah to begin the Break-fast. We are grateful to all who have helped bring bread to our table, and we vow to respond in turn to those in need. Congregation: We celebrate nature, source of all nourishment, Which brings forth bread from the earth. May we protect the bountiful earth That it may continue to nurture us. And let us seek fulfillment For all who dwell in the world. 9

17 Shavua tov! A good week! Congregation: In the coming week and in all the weeks of the year, let there be enlightenment and knowledge, the sweetness of good health, and the joy of fulfillment. May the words and meditations that we entered fully during this period of reflection find expression in our lives day by day, that we may bridge the gap between our conscience and our conduct, between what we believe and what we do. Congregation: May our hearts be open with generosity and our hands ready with kindness. May the day soon come when all humanity walks as one. L'Shanah Tovah! May we look forward to a year of goodness, joy, health, and sustenance. Congregation: For all people of good will, we wish happiness and peace. L'Shanah Tovah! All: As the Yom Kippur day fades into evening, let us end by singing. Hevenu Shalom Alechem Hevenu shalom alechem Hevenu shalom alechem Hevenu shalom alechem Hevenu shalom, shalom Shalom alechem. (We bring peace to you.) L Sha-nah To-vah! Congregation: L Sha-nah To-vah! L'SHANAH TOVAH! 10

18 "Rosh Hashanah and Yom Kippur open our Jewish year with the most important message of Jewish history. Human dignity is not the gift of destiny. It is a human achievement, requiring courage and human self-reliance." Rabbi Sherwin T. Wine, Founder of Humanistic Judaism, in Judaism Beyond God

19 Please join us in the lobby as we continue our tradition of breaking the Yom Kippur fast together.

20 Acknowledgments Our services have always been prepared by Congregation members, who draw on previous services as well as upon diverse source materials. Two early service writers whose thoughts and words still resound were John Franklin and Harvey Sessler. More recent service writers, editors, and compilers have included Lesley Apt, Susan Boyar, Marilyn Brownstein, Bob Ginsberg, Lucy Katz, Marcia Kosstrin, Gloria Moldow and Cary Shaw. Among sources frequently utilized or adapted have been Rabbi Sherwin Wine s High Holidays for Humanists and other writings, articles from the Society for Humanistic Judaism s journal, Humanistic Judaism, writings by colleagues in sister congregations in the movement, texts from the Union of American Hebrew Congregations, such as the Union Prayer Book and Gates of Repentance, with their wealth of secular humanistic reflections, and wide ranging traditional and contemporary music, poetry, and prose. Unfortunately, after years of revision, many citations have been lost or distorted, and so we chose to omit most of them, with apologies to the known or unknown authors. Rochelle Green Special Thanks To (among many others): CHJ President: Stephen Ulman High Holiday Coordinator: Lesley Apt High Holiday Services: Rochelle Green Consulting Editors: Marilyn Brownstein, Michelle Tomarkin High Holiday Logistics: Dana Preis Programming: George Rockmore, Barbara Gray, Edward Gray, Mitch Tilkin, Cary Shaw Musical Director & Pianist: Judith Woolf Cellist: Kenneth Kuo Flutist: Jeff Greenberg Cantor: Anna Slate Shofar: David Shafer, Hannah Ulman Torah Readings: Laura Snow, Andrew Snow, Relly Coleman, Andrew Coleman Torah Commentary: David Shafer Yom Kippur Speaker: Andree Aelion Brooks Young People s Services: Jenny Ginsberg Song Abby Ulman Shofar: Hannah Ulman Storyteller: Marcia Kosstrin; Shofar Presentation: David Shafer Workshops & Programs: Cary Shaw, Jeanne Franklin, Steve Ulman, Saul Haffner Taschlich Ceremony: Alan Katz Meditation: Gail Ostrow, Robb Sauerhoff Rosh Hashanah Oneg & Yom Kippur Break- Fast: Ellie Shafer, Marilyn Brownstein, Roberta Frank, Carol Frohnhoefer, Joann Heimann, Myrna Retsky, George Rockmore, Donna Soucy, Fran Wilder Childcare: Abby Ulman, Nate Ulman Candelabra and Ark: Gary Frohnhoefer, David Dietz Program Cover Art: Barbara Gray Graphic design: George Ferris, Sheryl Baumann Membership: Beth Ulman Publicity: Steve Perlah, George Rockmore Greeters, Readers & Candle Lighters: too many to mention, but thanks to each of you! The Congregation for Humanistic Judaism offers special thanks to the Unitarian Church in Westport for making it possible for us to use its lovely building for these High Holidays. We especially appreciate the opportunity to gather in its sanctuary, surrounded by the natural beauty of trees and sky. We want to thank the UCW clergy and staff who have been consistently gracious and helpful.